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O Brahmanas, when I have never done you any harm, why do you consider me, who am innocent, as your enemy? Tell me truly, for this is the rule followed by the honest. | वैकृते वासति कथं मन्यध्वं मामनागसम्। अरिं वै ब्रूत हे विप्राः सतां समय एष हि॥ |
If injury is done to one's Dharma and Artha, the mind feels pain. Even a great carwarrior, well versed in all the precepts of morality, gets the fate of sinners and falls off from prosperity, if he injures an innocent man. | अथ धर्मोपघाताद्धि मनः समुपतप्यते। योऽनागसि प्रसजति क्षत्रियो हि न संशयः॥ अतोऽन्यथा चरँल्लोके धर्मज्ञः सन् महारथः। वृजिनां गतिमाप्नोति श्रेयसोऽप्युपहन्ति च।॥ |
For honest men the practices of the Kshatriyas are the best in the three worlds. The men that are learned in the precepts of virtue praise nothing else (then the practices of the Kshatriyas). | त्रैलोक्ये क्षत्रधर्मो हि श्रेयान् वै साधुचारिणाम्। नान्यं धर्मं प्रशंसन्ति ये च धर्मविदो जनाः॥ |
I adhere to the practices of my order with a steadily soul. I never injure any of my subjects. In bringing this charge against me, it appears you speck in error. | तस्य मेऽद्य स्थितस्येह स्वधर्मे नियतात्मनः। अनागसं प्रजानां च प्रमादादिव जल्पथ॥ |
Krishna said O mighty-armed (hero), there is one who upholds the dignity of a (royal) line. We have come against you at his command. | श्रीकृष्ण उवाच कुलकार्यं महाबाहो कश्चिदेकः कुलोद्वहः। वहते यस्तन्नियोगाद् वयमभ्युद्यतास्त्वयि॥ |
O king, the Kshatriyas of the world have been brought captive by you. Having done this cruel wrong, how do you consider yourself innocent? | त्वया चोपहृता राजन् क्षत्रिया लोकवासिनः। तदागः क्रूरमुत्पाद्य मन्यसे किमनागसम्॥ |
O best of kings, how can a man, being a king himself, act cruelly against other virtuous kings? After persecuting them, you want to offer them as sacrifices to Rudra. | राजा राज्ञः कथं साधून् हिंस्यानृपतिसत्तम। तद् राज्ञः संनिगृह्य त्वं रुद्रायोपजिहीर्षसि॥ |
O son of Brihadratha, this sin, committed by you, may even touch us. We practise virtue, and we are capable of protecting virtue. | अस्मांस्तदेनो गच्छेद्धि कृतं वार्हद्रथ त्वया। वयं हि शक्ता धर्मस्य रक्षणे धर्मचारिणः॥ |
The slaughter of human beings as sacrifice to the gods is never seen. Why do you then desire to sacrifice human beings to the god Sankara? | मनुष्याणां समालम्भो न च दृष्टः कदाचन। स कथं मानुषैर्देवं यष्टुमिच्छसि शङ्करम्॥ |
You are calling all men belonging to your own orders as beasts. O Jarasandha, foolish as you are, who else is capable of doing it? | सवर्णो हि सवर्णानां पशुसंज्ञां करिष्यसि। कोऽन्य एव यथा हि त्वं जरासंध वृथामतिः॥ |
Whatever actions are performed by a man under whatever circumstances, he gets the fruits of those those actions under whatever circumstances they may be performed. | यस्यां यस्यामवस्थायां यद्यत् कर्म करोति यः। तस्यां तस्यामवस्थायां तत्फलं समवाप्नुयात्॥ |
We are desirous of helping all distiessed people. For the Prosperity of our race, we have come here to kill you, the slayer of our relatives. | ते त्वां ज्ञातिक्षयकरं वयमार्तानुसारिणः। ज्ञातिवृद्धिनिमित्तार्थं विनिहन्तुमिहागताः॥ |
O king, you consider there is not a Kshatriya equal to you in the world; it is a great error of your judgement. | नास्ति लोके पुमानन्यः क्षत्रियेष्विति चैव तत्। मन्यसे स च ते राजन् सुमहान् बुद्धिविप्लवः॥ |
O king, what Kshatriya is there who, possessing greatness of mind and recollecting the dignity of his own parentage, would not ascend the unrivalled heaven by falling on the field of battle? | को हि जानन्नभिजनमात्मवान् क्षत्रियो नृप। नाविशेत् स्वर्गमतुलं रणानन्तरमव्ययम्॥ |
O best of men, know that Kshatriyas, being installed in the sacrifice of war with the view of heaven before them, conquer the whole world. | स्वर्गं ह्येव समास्थाय रणयज्ञेषु दीक्षिताः। जयन्ति क्षत्रिया लोकांस्तद् विद्धि मनुजर्षभ॥ |
The study of Brahma, great fame ascetic penances and death in battle are acts that lead men to heaven. The attainment of heaven by the three other acts may be uncertain, but death in battle has heaven for its certain result. | स्वर्गयोनिर्महद् ब्रह्म स्वर्गयोनिर्महद् यशः। स्वर्गयोनिस्तपो युद्धे मृत्युः सोऽव्यभिचारवान्॥ |
It is graced with many merits; it is through this, Shatakratu (Indra) has became what he is; he rules the universe by vanquishing the Asuras. | एष न्द्रिो वैजयन्तो गुणैर्नित्यं समाहितः। येनासुरान् पराजित्य जगत् पाति शतक्रतुः॥ |
Fighting with you is the certain path to heaven, for you are proud of your prowess of arms and of the excessive might of your large Magadha army. | स्वर्गमार्गाय कस्य स्याद् विग्रहो वै यथा तव। मागधैर्विपुलैः सैन्यैर्बाहुल्यबलदर्पितः॥ |
O king, do not disregard others; velour exists in every man. O king of men, there are men whose velour is equal or superior to yours. | मावमंस्थाः परान् राजन्नस्ति वीर्यं नरे नरे। समं तेजस्त्वया चैव विशिष्टं वा नरेश्वर॥ |
So long it is not known (to the world) so long only you are famous. O king, I tell you, your prowess can be borne by us. | यावदेतदसम्बुद्धं तावदेव भवेत् तव। विषह्यमेतदस्माकमतो राजन् ब्रवीमि ते॥ |
O Magadha king, throw away your superiority and pride in the presence of those that are your equals. Do not go to the abode of Yama with your sons, ministers, and troops. | जहि त्वं सदृशेष्वेव मानं दर्पं च मागध। मा गमः ससुतामात्य सबलश्च यमक्षयम्॥ |
Dambhodhva, Kartavirya, Uttara, and Brihadratha, all these kings met with their destruction, along with all their troops for disregarding their superiors. | दम्भोद्भवः कार्तवीर्य उत्तरश्च बृहद्रथः। श्रेयसो ह्यवमन्येह विनेशुः सबला नृपाः॥ |
We are desirous of liberating the captive monarchs from you. Know that we are certainly not Brahmanas. I am Hrishikesha Shauri, and these two are the Pandavas. | युयुक्षमाणास्त्वत्तो हि न वयं ब्राह्मणा ध्रुवम्। शौरिरस्मि हृषिकेशो नृवीरौ पाण्डवाविमौ। अनयोर्मातुलेयं च कृष्णं मां विद्धि ते रिपुम्॥ |
O king, O monarch of the Magadha kingdom, we challenge you (to a. single combat). Fight with us with steadiness. Either liberate the kings (now kept prisoner by you) or go the abode of Yama. | त्वामाह्वयामहे राजन् स्थिरो युध्यस्व मागध। मुञ्च वा नृपतीन् सर्वान् गच्छ वा त्वं यमक्षयम्॥ |
Jarasandha said I never make a king prisoner without first defeating him. Who is kept prisoner here who has not been defeated (by me)? | जरासंध उवाच नाजितान् वै नरपतीनहमाददि कांश्चन। अजितः पर्यवस्थाता कोऽत्र यो न मया जितः॥ |
O Krishna, it has been said that the duty of the Kshatriya is to bring others under his sway by displaying his own prowess, and then to treat them in the way he likes. | क्षत्रियस्यैतदेवाहुर्धर्म्य कृष्णोपजीवनम्। विक्रम्य वशमानीय कामतो यत् समाचरेत्॥ |
O Krishna, recollecting the duty of a Kshatriya, how can I from fear to day liberate the kings collected by me for the purpose of the god? | देवतार्थमुपाहत्य राज्ञः कृष्ण कथं भयात्। अहमद्य विमुच्येयं क्षात्रं व्रतमनुस्मरन्।॥ |
I am ready to fight with troops against troops placed in a battle array, or alone against (you) one, two or three, either at the sometime or separately. | सैन्यं सैन्येन व्यूढेन एक एकेन वा पुनः। द्वाभ्यां त्रिभिर्वा योत्स्येऽहं युगपत् पृथगेव वा॥ |
Vaishampayana said Having said this, and being willing to fight with those heroes of fearful deeds (Krishna etc.), Jarasandha ordered his son Sahadeva to be installed on the throne. | वैशम्पायन उवाच एवमुक्त्वा जरासंधः सहदेवाभिषेचनम्। आज्ञापयत् तदा राजा युयुत्सुर्भीमकर्मभिः॥ |
O best of the Bharata race, when the day for the combat came, the king thought of his commanders-in-chief, Kaushika and Chitrasena. | स तु सेनापति राजा सस्मार भरतर्षभ। कौशिकं चित्रसेनं च तस्मिन् युद्ध उपस्थिते॥ |
O king, they were formerly called by the ever renowned names of Hansa and Dimbhaka by every body in the world. | ययोस्ते नामनी राजन् हंसेति डिम्भकेति च। पूर्वं संकथितं पुम्भिर्नृलोके लोकसत्कृते॥ |
O king, that foremost of all powerful men, the self-controlled lord Shauri (Krishna), that best of men, that slayer of Madhu, ever de:oted to truth, the younger brother of Haladhara, knowing that the king of Magadha was destined to be killed in battle by Bhima and not by the destroyer of Madhu, did not at the command of Brahma desire to kill that foremost of all powerful men, that hero as powerful as the tiger, that warrior of terrible valour, king Jarasandha. | तं तु राजन् विभुः शौरी राजानं बलिनां वरम्। स्मृत्वा पुरुषशार्दूल: शार्दूलसमविक्रमम्॥ सत्यसंधो जरासंधं भुवि भीमपराक्रमम्। भागमन्यस्य निर्दिष्टमवध्यं मधुभिर्मधे॥ नात्मनाऽऽत्मवतां मुख्य इयेष मधुसूदनः। ब्राह्मीमाज्ञां पुरस्कृत्य हन्तुं हलधरानुजाः॥ |
Yudhishthira said 'Wonderful it is, o you of immeasurable prowess, that you are rapt in meditation. O great refuge of the universe, is it all well with the three worlds? | युधिष्ठिर उवाच किमिदं परमाश्चर्यं ध्यायस्यमितविक्रम। कच्चिल्लोकत्रयस्यास्य स्वस्ति लोकपरायण।।शा |
When you have, O god, withdrawn yourself from the world, having, O foremost of men, adopted the fourth state (of perfect unconsciousness of the world) my mind has been filled with wonder. | चतुर्थं ध्यानमार्ग त्वमालम्ब्य पुरुषर्षभ। अपक्रान्तो यतो देवस्तेन मे विस्मितं मनः॥ |
The five vital airs which act within the body have been controlled by you. You have controlled your senses within your mind. | निगृहीतो हि वायुस्ते पञ्चकर्मा शरीरगः। इन्द्रियाणि प्रसन्नानि मनसि स्थापितानि ते॥ |
Both words and mind, O Govinda, have been concentered within your understanding. All your senses, have been withdrawn into your self. | वाक् च सत्त्वं च गोविन्द बुद्धौ संवेशितानि ते। सर्वे चैव गुणा देवाः क्षेत्रज्ञे ते निवेशिताः॥ |
The hair on your body stands erect. Your mind and understanding are both calm. You are as immobile now, O Madhava, as an wooden post or a stone? | नेङ्गन्ति तव रोमाणि स्थिरा बुद्धिस्तथा मनः। काष्ठकुड्यशिलाभूतो निरीहश्चासि माधवा॥ |
O illustrious god, you are as calm as the flame of a lamp burning in a place where there is no wind. You are as immobile as a rock. | यथा दीपो निवातस्था निरिङ्गो ज्वलते पुनः। तथासि भगवन् देव पाषाण इव निश्चलः॥ |
If I am fit to hear the cause, and if it is no secret, remove, O god, my doubt, for I beg this। favour from you. | यदि श्रोतुमिहार्हामि न रहस्यं च ते यदि। छिन्धि मे संशयं देव प्रपन्नायाभियाचते॥ |
You are the Creator and you are the Destroyer. You are destructible and you indestructible. You are without beginning and you are without end. You are the first and the foremost of beings. | त्वं हि कर्ता विकर्ता च क्षरं चैवाक्षरं च हि। अनादिनिधनश्चाद्यस्त्वमेव पुरुषोत्तम॥ |
O foremost of pious men, tell me the cause of this abstraction. I solicit your favour, and am your devoted worshipper, and am bending my head to you. | त्वत्प्रपन्नाय भक्ताय शिरसा प्रणताय च। ध्यानस्यास्य यथा तत्त्वं ब्रूहि धर्मभृतां वर॥ |
Thus accosted the illustrious younger brother of Vasava, reinstating his mind, understanding and the senses in their proper places, said these words similingly. | ततः स्वे गोचरे न्यस्य मनोबुद्धिन्द्रियाणि सः। स्मितपूर्वमुवाचेदं भगवान् वासवानुजः॥ |
Vasudeva said 'That foremost men, viz., Bhishma, who is now lying on a bed of arrows, and who is now like a fire that is about to be extinguished, is thinking of me. It is therefore my mind also was concentrated on him. | वासुदेव उवाच शरतल्पगतो भीष्मः शाम्यन्निव हुताशनः मां ध्याति पुरुषव्याघ्रस्ततो मे तद्गतं मनः॥ |
My mind was fixed in him the twang of whose bow and the sound of whose palms Indra himself was unable to bear. | यस्य ज्यातलनिर्घोषं विस्फूर्जितमिवाशनेः। न सेहे देवराजोऽपि तमस्मि मनसा गतः॥ |
I was thinking of him who having defeated in a moment all the assembled kings, carried the three princesses of Kashi for the marriage of his brother Vichitravirya. | येनाभिजित्य तरसा समस्तं राजमण्डलम्। ऊढास्तिस्त्रस्तु ताः कन्यास्तमस्मि मनसा गतः॥ |
I was thinking of him who fought continually for twenty-three days with Rama himself of Bhrigu's race and whom Rama could not defeat. | त्रयोविंशतिरात्रं यो योधयामास भार्गवम्। न च रामेण निस्तीर्णस्तमस्मि मनसा गतः॥ |
Controlling all his senses and concentrating his mind by the aid of his understanding, he sought my refuge. It was for this that I had fixed my mind upon him. | एकीकृत्येन्द्रियग्राम मनः संयम्य मेधया। शरणं मामुपागच्छत् ततो मे तद्गतं मनः॥ |
I was thinking of him whom Ganga conceived and gave birth to, according to ordinary human laws and whom Vasishtha took as a pupil. | यं गङ्गा गर्भविधिना धारयामास पार्थिव। वसिष्ठशिक्षितं तात तमस्मि मनसा गतः॥ |
I was thinking of that powerful hero of great intelligence who is a master of all the celestial weapons as also of the four Vedas with all their auxiliaries. | दिव्यास्त्राणि महातेजा यो धारयति बुद्धिमान्। साङ्गांश्च चतुरो वेदांस्तमस्मि मनसा गतः॥ |
I was thinking of him, O son of Pandu, who is the favourite disciple of Rama the son of Jamadagni, and who is the master of all the sciences. | रामस्य दयितं शिष्यं जामदग्न्यस्य पाण्डव। आधारं सर्वविद्यानां तमस्मि मनसा गतः॥ |
I was thinking of that best of all persons conversant with morality and duty, of him, O foremost of Bharatas, who knows the Past, the Future, and the Present. | स हि भूतं भविष्यच्च भवच्च भरतर्षभ। वेत्ति धर्मविदां श्रेष्ठं तमस्मि मनसा गतः॥ |
After the ascension to heaven of that foremost of kings for his own achievements the Earth, O son of Pritha, will took like a moonless night. | तस्मिन् हि पुरुषव्याघ्ने कर्मभिः स्वैर्दिवं गते। भविष्यति मही पार्थ नष्टचन्द्रेव शर्वरी॥ |
Therefore, O Yudhishthira, humbly approaching Ganga's son, viz., Bhishma, ask him about what you may wish to learn. | तद् युधिष्ठिर गाङ्गेयं भीष्मं भीमपराक्रमम्। अभिगम्योपसंगृह्य पृच्छ यत् ते मनोगतम्॥ |
O king enquire of him about the four branches of knowledge, about sacrifices and the rites sanctioned for the four castes, about the four modes of life, and about the duties of kings. | चातुर्विद्यं चातुर्होत्रं चातुराश्रम्यमेव च। राजधर्मांश्च निखिलान् पृच्छैनं पृथिवीपते॥ |
When Bhishma, that foremost one of Kuru's race, will disappear from the world every kind of knowledge will go away with him. It is, therefore, that I urge you to do it. | तस्मिन्नस्तमिते भीष्मे कौरवाणां धुरंधरे। ज्ञानान्यस्तं गमिष्यन्ति तस्मात्त्वां चोदयाम्यहम्॥ |
Hearing these wholesome and pregnant words of Vasudeva, the righteous Yudhishthira, with voice suppressed with tears, answered Janardana saying—'What you have said, O Madhava, about the greatness of Bhishma, is perfectly true. I have not the least doubt about it. | तच्छ्रुत्वा वासुदेवस्य तथ्यं वचनमुत्तमम्। साश्रुकण्ठः स धर्मज्ञो जनार्दनमुवाच ह॥ यद् भवानाह भीष्मस्य प्रभावं प्रति माधव। तथा तन्नात्र संदेहो विद्यते मम माधव।॥ |
I had heard of the piety and greatness, of the illustrious Bhishma from great Brahmanas talking about it. | महाभाग्यं च भीष्मस्य प्रभावश्च महाद्युते। श्रुतं मया कथयतां ब्राह्मणानां महात्मनाम्॥ |
You, O killer of foes, are the Creator of all the worlds, There, cannot, therefore, O delighter of the Yadavas, be the least doubt in what you say. | भवांश्च कर्ता लोकानां यद् ब्रवीत्यरिसूदन। तथा तदनभिध्येयं वाक्यं यादवनन्दन॥ |
If you are pleased to show us favour, O Madhava, then we shall go to Bhishma with yourself at our head. | यदि त्वनुग्रहवती बुद्धिस्ते मयि माधव। त्वामग्रतः पुरस्कृत्य भीष्मं यास्यामहे वयम्॥ |
When the divine Sun shall have turned towards the north, Bhishma will leave (this world) for those blissful regions which he has acquired. That descendant of Kuru's race, therefore, O mighty-armed one, deserves to see you. | आवृते भगवत्यर्के स हि लोकान् गमिष्यति। त्वदर्शनं महाबाहो तस्मादर्हति कौरवः॥ |
Bhishina will then see you who are the first of gods, and who destructible and indestructible. Indeed, O lord, you are the vast receptacle of Brahma. | तव चाद्यस्य देवस्य क्षरस्यैवाक्षरस्य च। दर्शनं त्वस्य लाभः स्यात् त्वं हि ब्रह्ममयो निधिः।। |
Vaishampayana said Hearing these words of king Yudhishthira, the destroyer of Madhu addressed Satyaki who was sitting by him, saying,–'Let my car be yoked. | वैशम्पायन उवाच श्रुत्वैवं धर्मराजस्य वचनं मधुसूदनः। पार्श्वस्थं सात्यकिं प्राह रथो मे युज्यतामिति॥ |
are At this Satyaki quickly left Keshava's company and going out, ordered Daruka, saying,-'Let Krishna's car be made ready.' | सात्यकिस्त्वाशु निष्क्रम्य केशवस्य समीपतः। दारुकं प्राह कृष्णस्य युज्यतां रथ इत्युत।॥ |
Hearing the words of Satyaki, Daruka immediately yoked Krishna's car. That best of cars, adorned with gold, decked with profuse emeralds, and moon-gems and sun-gems furnished with golden wheels, effulgent, fleet as the wind, set in the middle with various other kinds of jewels, beautiful as the morning sun, equipped with a beautiful standard bearing the emblem of Gar::da, and numberless other banners, was yoked with those best of horses quick coursing as thought, viz., Sugriva and Saivya and the other two, in trappings of gold. Having yoked it, О tiger among kings, Daruka with joined palms, informed Krishna of the fact | स सात्यकेराशु वचो निशम्य रथोत्तमं काञ्चनभूषिताङ्गम्। विभूषितं हेमनिबद्धचक्रम्॥ दिवाकरांशुप्रभमाशुगामिन विचित्रनानामणिभूषितान्तरम्। नवोदितं सूर्यमिव प्रतापिनं विचित्रता_ध्वजिनं पताकिनम्॥ मनोजवैः काञ्चनभूषिताङ्गैः। संयुक्तमावेदयदच्युताय कृताञ्जलिर्दारुको राजसिंह॥ |
Surya said : O Karna, never do such acts as will lead to the injury of your own self, your friends, your sons, your wives, your mother and your father. | सूर्य उवाच माहितं कर्ण कार्षीस्त्वमात्मनः सुहृदां तथा। पुत्राणामथ भार्याणामथो मातुरथो पितुः॥ |
O best of those that bear life, creatures do not wish to sacrifice their bodies for renown in this world and everlasting fame in heaven. | शरीरस्याविरोधेन प्राणिनां प्राणभृद्वर। इष्यते यशसः प्राप्तिः कीर्तिश्च त्रिदिवे स्थिरा॥ |
There is no doubt that the everlasting renown which you long for at the cost of your life, will deprive you of it. | यस्त्वं प्राणविरोधेन कीर्तिमिच्छसि शाश्वतीम्। सा ते प्राणान् गमिष्यति न संशयः॥ |
O most exalted of men, so long as a person is alive, his father, mother, son and other relations in this world are useful to him. | जीवतां कुरुते कार्यं पिता माता सुतास्तथा। ये चान्ये बान्धवाः केचिल्लोकेऽस्मिन् पुरुषर्षभ।॥ |
The kings also, O best of men, can avail themselves of their prowess, so long as they are alive. Do understand it. O highly-resplendent being, fame is serviceable to living beings only. | राजानश्च नरव्याघ्र पौरुषेण निबोध तत्। कीर्तिश्च जीवतः साध्वी पुरुषस्य महाद्युते॥ |
As regards a dead person whose frame has been reduced to ashes, what necessity is there for fame? It is not the dead but living persons that can enjoy fame. | मृतस्य कीर्त्या किं कार्यं भस्मीभूतस्य देहिनः। मृतः कीर्ति न जानीते जीवन कीर्तिं समश्नुते॥ |
The fame of a dead person is like a garland (round the neck) of a man whose life is extinct. For the reason that you are a worshipper of mine I am telling you all this for your good, | मृतस्या कीर्तिमर्त्यस्य यथा माला गतायुषः। अहं तु त्वां ब्रवीम्येतद् भक्तोऽसीति हितेप्सया॥ |
And for this further reason that all my devotees should be protected protected by me. Considering, O mighty-amed one, that this person is a great devotee to me, I have been inclined to revere you. Therefore accept my advice. | भक्तिमन्तो हि मे रक्ष्या इत्येतेनापि हेतुना। भक्तोऽयं परया भक्त्या मामित्येव महाभुजा ममापि भक्तिरुत्पन्ना स त्वं कुरु वचो मम॥ |
A deep mystery ordained by fate, underlies all this. It is on this account that I am addressing you thus. Act (according to my words) and let no doubts cross your mind. | अस्ति चात्र परं किञ्चिदध्यात्मं देवनिर्मितम्। अतश्च त्वां ब्रवीम्येतत् क्रियतामविशङ्कया॥ |
O best of men, you are not fit to learn this which even the gods do not know. It is why I do not reveal it to you. You will, however know it in time. | देवगुह्यं त्वया ज्ञातुं न शक्यं पुरुषर्षभ। तस्मान्नाख्यामि ते गुह्यं काले वेत्स्यति तद् भवान्॥ |
O Radha's son, I am telling you again what I have already said. Pay attention to it. You will by no means give the ear-rings to the wielder of the thunderbolt when he will beg them (of you). | पुनरुक्तं च वक्ष्यामि त्वं राधेय निबोध तत्। मास्मै ते कुण्डले दद्या भिक्षिते वलापाणिना॥ |
Adorned with your beautiful ear-rings you shine like the moon in the azure sky between the Vishakha constellations, O highly effulgent creature. | शोभसे कुण्डलाभ्यां च रुचिराभ्यां महाद्युते। विशाखयोर्मध्यगतः शशीव विमले दिवि॥ |
Know that fame is useful to a person so long as he is alive. Therefore, O son, you must refuse the lord of the celestials when he will beg the ear-rings. | कीर्तिश्च जीवतः साध्वी पुरुषस्येति विद्धि तत्। प्रत्याख्येयस्त्वया तात कुण्डलार्थे सुरेश्वरः॥ |
O sinless one, you will be able to do away with the eager desire of the lord of the gods for the ear-rings by repeatedly addressing him in various words coupled with reason. | शक्या बहुविधैर्वाक्यैः कुण्डलेप्सा त्वयानघ। विहन्तुं देवराजस्य हेतुयुक्तैः पुनः पुनः॥ |
O Karna, remove the desire of Purandara by sweet and reasonable words consequence. of great | हेतुमदुपपन्नार्थैर्माधुर्यकृतभूषणैः। पुरन्दरस्य कर्ण त्वं बुद्धिमेतामपानुद॥ |
O most valiant of men, you always challenge Savyasachi (i.e. Arjuna who can draw the bow with his left hand) and the warlike Savyasachi too, will no doubt, encounter you in battle. | त्वं हि नित्यं नरव्याघ्र स्पर्धसे सव्यसाचिना। सव्यसाची त्वया चेह युधि शूरः समेष्यति॥ |
But arrayed in your ear-rings Arjuna, even with the assistance of Indra himself shall not be able to defeat you in battle. | न तु त्वामर्जुनः शक्तः कुण्डलाभ्यां समन्वितम्। विजेतुं युधि यद्यस्य स्वयमिन्द्रः सखा भवेत्॥ |
Therefore, O Karna, if you are at all desirous of defeating. Arjuna in battle, do not give your auspicious ear-rings to Shakra. | तस्मान्न देये शक्राय त्वयैते कुण्डले शुभे। संग्रामे यदि निर्जेतुं कर्ण कामयसेऽर्जुनम्॥ |
Sanjaya said Beholding the host of the Samsaptakas one more return to battle, Arjuna thus addressed the high-souled son of Vasudeva. | संजय उवाच दृष्ट्वा तु संनिवृत्तांस्तान् संशप्तकगणान् पुनः। वासुदेवं महात्मानमर्जुनः समभाषत॥ |
'O Hrishikesha urge my steeds against this host of the Samshaptakas. I think they will not give up the battle so long life will be extant in them. | चोदयाश्वान् हृषीकेश संशप्तकगणान् प्रति। नैतै हास्यन्ति संग्रामं जीवन्त इति मे मतिः॥ |
Behold, today, the terrible prowess of my two arms as also that of my bow. This day I will slay them, like Rudra slaying creatures (at the time of the universal annihilation).' | पश्यमेऽस्त्रबलं घोरं बाहोरिष्वसनस्य च। अद्यैतान् पातयिष्यामि क्रुद्धो रुद्रः पशूनिव॥ |
Thereupon Krishna smiling and greeting the invincible Arjuna with auspicious words, pushed in the chariot where-so-ever the latter desired it to go. | ततः कृष्णः स्मितं कृत्वा प्रतिनन्द्य शिवेन तम्। प्रावेशयत दुर्धर्षो यत्र यत्रैच्छदर्जुनः॥ |
That chariot, borne in that battle by white steeds, appeared excessively effulgent, like a celestial car borne through the firmament. | स रथो भ्राजतेऽत्यर्थमुह्यमानो रणे तदा। उह्यमानमिवाकाशे विमानं पाण्डुरैर्हयैः॥ |
O monarch, like the chariot of Shakra in the battle between the gods and the Asuras in the days of yore, that car moved in circular, backward and forward motions. | मण्डलानि ततश्चक्रे गतप्रत्यागतानि च। यथा शक्ररथो राजन् युद्धे देवासुरे पुरा॥ |
Then the Narayana soldiers inflamed with rage and holding various weapons in their hands, encompassing Dhananjaya, covered him with showers of arrows. | अथ नारायणाः कुद्धा विविधायुधपाणयः। क्षादयन्तः शरव्रातैः परिववर्धनंजयम्॥ |
O foremost of the Bharata, in a moment they, in that battle, made the son of Kunti namely Dhananjaya, together with Krishna, disappear from the sight. | अदृश्यं च मुहूर्तेन चकुस्ते भरतर्षभ। कृष्णेन सहितं युद्धे कुन्तीपुत्रं धनंजयम्॥ |
Wrought up with wrath, Phalguna, doubling his energy in that battle, rubbed his bow Gandiva and quickly grasped it. | क्रुद्धस्तु फाल्गुनः संख्ये द्विगुणीकृतविक्रमः। गाण्डीवं धनुरामृज्य तूर्णं जग्राह संयुगे॥ |
Causing a frown indicative of wrath to gather on his brow, the son of Pandu charged his mighty conch called Devadatta with his breath. | बद्ध्वा च भ्रुकुटि वक्त्रे क्रोधस्य प्रतिलक्षणम्। देवदत्तं महाशङ्ख पूरयामास पाण्डवः॥ |
Thereafter Arjuna discharged the weapon called Tashtra that is capable of slaying large divisions of the enemy. Thereupon thousands of separate forms (of Arjuna and Vasudeva) started into existence there. | अथास्त्रमरिसंघघ्नं त्वाष्ट्रमभ्यस्यदर्जुनः। ततो रूपसहस्राणि प्रादुरासन् पृथक् पृथक्॥ |
Confounded by the various images of Arjuna's self, they fell to slay one another each considering the other to be Arjuna himself. | आत्मनः प्रतिरूपैस्तैर्नानारूपैर्विमोहिताः। अन्योन्येनार्जुनं मत्वा स्वमात्मानं च जजिरे॥ |
'This is Arjuna, this is Govinda, these two are the son of Pandu and the descendant of Yadu', uttering these exclamations, and stupefied, they slow each other in that fight, | अयमर्जुनोऽयं गोविन्द इमौ पाण्डवयादवौ। इति ब्रुवाणाः सम्मूढा जघ्नुरन्योन्यमाहवे॥ |
Confounded by virtue of that weapon, they courted destruction through one another's agency. In that battle those warriors shone like flowering Kinshuka trees. | मोहिताः परमास्त्रेण क्षयं जग्मुः परस्परम्। अशोभन्त रणे योधाः पुष्पिता इव किंशुकाः॥ |
Then that weapon. consuming the thousands of shafts discharged by the enemy, conveyed those heroes to the regions of Death. | ततः शरसहस्राणि तैर्विमुक्तानि भस्मसात्। कृत्वा तदस्त्रं तान् वीराननयद् यमसादनम्॥ |
Thereafter Vibhatsu, with a smile, crushed with his arrows the war-like Lalithyas, the Malavas, the Mavelakas and the Trigarttas. | अथ प्रहस्य बीभत्सुर्ललित्थान् मालवानपि। मावेल्लकास्त्रिगतश्चि यौधेयांश्चादयच्छरैः॥ |
Those Kshatriyas, doomed by fate to die, being smitten by the heroic son of Pritha, discharged at him a net-work of diverse arrows. | ते हन्यमाना वीरेण क्षत्रियाः कालचोदिताः। व्यसृजञ्छरजालानि पार्थे नानाविधानि च॥ |
Thereupon, neither Arjuna, nor his car, nor Keshava was to be seen on the field, being covered over by that terrible arrowy showers. | न ध्वजो नार्जुनस्तत्र न रथो न च केशवः। प्रत्यदृश्यत घोरेण शरवर्षेण संवृतः॥ |